Wednesday, May 25, 2011

Nature of Spirits That Are Invoked and Evoked

Now that I have defined invocation and evocation, I should also write an operational definition of spirits, since they are the target of an invocation or evocation. This section is extracted from an unpublished document in the archives of the Order of the Gnostic Star.

The techniques of invocation and evocation are centered around the phenomenon of the individual spiritual entity and its domain. The concept of a spirit has varied considerably over time and across cultures. However, the operational definition of a spirit is simply stated as “a being that exists in the field of consciousness without a physical body.” There is a symbolic or metaphorical quality to such a being, and therefore it can assume numerous shapes depending upon the expectations of the observer. Some occultists propose that a spirit actually has a body or field through which it acts as a collective being, and this body consists of an energy analogous to the most subtle of auric emanations, which are completely invisible to the human eye. This energy is definitely not part of the electromagnetic spectrum and therefore is not even an energy as defined by modern physics. For this reason, it’s probably better not to discuss spirits as having a physical basis in reality, but they can powerfully influence people and events in the physical world.

The guise that I typically see spirits most often assume when they manifest is an egg-shaped globe of extremely subtle light. This guise is made perceptible through the ritual process of invocation, which unites the spirit's bodiless entity with an aetheric elemental envelope (produced by the Octagon Power Elemental vortex). This means that a spirit appears to have some degree of substance to it, but that is likely an illusion. Spirits can pass through solid objects and seem not to be restricted by the limitations imposed by the physical laws operating within the four dimensions of space and time. Spirits can assume various shapes when they impact human awareness through the imagination, and they can enter an object or person and possess it.

Spirits do not exist in isolation but are part of an extensive hierarchy. Spirits also have their own place or domain that is part of what is called the Inner Planes, or the World of Spirit. The higher the evolutionary quality of consciousness that a spirit has achieved, the higher the hierarchical level in which it resides, and the more varied its symbolic domain. Magicians who are properly managing their spiritual discipline restrict their activities to spirits who are bornless and part of the Inner Plane hierarchy. This often (but not always) excludes spirits of the dead and other earth-bound entities that have not evolved to the level of the Qabbalistic World of Yetzirah, and are not part of the angelic or daemonic spiritual hierarchy. However, this does not exclude Elementals, Planetary Intelligences or ancestral spirits that are part of the magician’s spiritual family or religious system.

The highest level of the spiritual hierarchy is, of course, the God-head, which establishes the level of Atziluth within the Inner Planes. But the highest level of an individual spirit is the level of Briah, and this is the domain of the spirits known as the Archangels. The consciousness of an Archangelic Spirit is vast and great when compared to the consciousness of an individual human. It’s like comparing an individual human being to a being consisting of a vast composite consciousness (egregore), which we could imagine in the form of the sentient population of an entire planet that has evolved beyond its individual physical embodiment and has become unified in all respects (our ultimate destiny). These spirits are boundless and cosmic, and this is why I refer to them as stellar intelligences, because their breadth of vision is astronomical. Of course, Archangelic entities were never born but existed as emanations from the God-head, so they are the direct mediators of the Absolute Spirit. Lesser spirits, such as those of the Yetziratic level (angelic rulers) represent smaller bases of sentience and authority, but are no less impressive when compared to even the most evolved individual human being (with exception to Avatars and other incarnations of the Godhead).

As I have stated in another document (Treatise on Angel Magick), there are also angelic beings who are tightly associated with the Godhead, and these are known as the super archangels, such as the Seraphim and the Cherubim. These spirits represent the fiery and inspirational intermediaries to the Godhead, and faithfully represent that supreme entity in its association with lesser beings. Since the Deity is completely unified, all of its components act as a unified whole. However, for the sake of simplicity, we may perceive and even use facets of the Godhead in our rituals and ceremonies, knowing that the Deity is a paradox in which the many manifestations represent both a plurality and singularity to that entity.

The primary difference between human consciousness and the consciousness of a spiritual entity is that the human egoic distinction between the self and not-self boundaries are sharply defined, based as they are on the physical body; whereas ego-less spirits do not have the same sense of distinctness and uniqueness. This is because a human being, like all living sentient physical beings, has a highly developed identity that is based upon its physical body. Human beings are only partially aware of their connection to other beings within the ocean of consciousness. The spiritual dimension of a human being resides within his or her higher self, wherein the experience of the unity of consciousness is primary. A spirit is aware of its union with all other conscious entities and uses its personal identity only as a means to focus itself so that it may temporarily function as an independent individual; otherwise it is only a participant in the undifferentiated mass of unified consciousness.

In the classical evaluation of spirits, there are three groups in which a spirit may be a member. These groups have functioned in the past as a definition of the alignment of a spirit to the Judeo-Christian God, as presented in various theological perspectives. Angels are positively aligned, while daemons are negatively aligned. Another class of spirits are nonaligned and therefore neutral (nature spirits), but usually they are classified as negative by the more zealous practitioners of the religions of monotheism.

However, a more practical method of classification defines and establishes two functional classifications; namely, the position within a spiritual hierarchy wherein the spirit resides, and the types of motivating energies that characterize it. The former method of classification identifies the familial connections and powers of authority that a spirit possesses. It is also a technique of identifying through the Qabbalah that spirit's qualities. The latter method (defining the motivating energies) develops the concept of an angel and daemon as it relates to the dualistic expression of a spirit's energies. An angel's energy pattern is linear and its mode of intelligence is expressed as pure symbolic logic. I use the term angle to more aptly describe its angular mode of cogitation.

A daemon's energy pattern is circular and its mode of intelligence is expressed as the emotionally charged symbolism of the collective unconscious mind, (i.e., issues, struggles, complexes). A daemon is not an evil entity, but it is strongly emotional, intellectually recursive and represents the nonlinear reality of what in Physics is called curved space. An angel represents the factors of the archetypal intelligences of the Absolute Spirit, while the daemons represent the factors of spiritual transformation. Thus angels symbolically represent the archetypal masculine and daemons symbolically represent the archetypal feminine aspect of the Unified Spirit. Upon closer examination, one will observe that many of the names of the daemons are distortions of the names of pagan Gods and Goddesses, (such as Ashtoreth, being actually a derivation of Astarte). In this manner, also, is the bias against the daemons for the angels, as particularly revealed in the chauvinistic patriarchal religions whose source is the Middle East (Judaism, Christianity and Islam) .

However, the concepts of good and evil are irrelevant to the super-conscious minds of spirits and also to those humans who have attained to the Qabbalistic World level of Yetzirah. From the perspective of the higher three Qabbalistic worlds there is no division perceived between individuals; for all is as one within the Absolute Spirit. Yet these concepts of good and evil are important to those who still exist at the level of Assiah, and this includes most of present humanity. Cultural ethics are necessary for those people who still exist in a state divorced from the absolute source of consciousness, and who reside in the isolated state of over developed personal identities. Thus laws and their enforcement keep the various factions of humanity from annihilating each other (or at least they try to). For the magician, culturally determined morals are useless; thus the requirement for strict individual spiritual ethics and their enforcement through a spiritual discipline.

Understanding the qualities of a spirit’s character and its function will assist the magician in classifying it. However, the principle question that arises is: "What is the particular guiding factor that a magician uses to choose a specific spirit for invocation?" The guiding factor is, of course, determined by his or her spiritual need. Adepts have established their spiritual directives through the manifestation of the Higher Self, and these directives determine what is needed to augment their spiritual process of evolution. This directive is seldom completely known because it resides in the spiritual consciousness of one's Higher Self and is usually discovered in parts and in stages in the spiritual development of the adept.

However, a more simple method of determining whom to invoke is to discover the pure Qabbalistic derivation of one's personal God-form, as established by the Initiation for the Third Degree in the Order of the E.S.S.G. By assigning this God-form to its associated symbolic essence, you can make a comparison with the various Sephiroth of the Tree of Life and find one that most closely approximates it. You may consult with various Qabbalistic correspondences (such as those found in the book 777) to assist in this process. The resultant selected Sephirah is then examined to reveal the Spiritual Hierarchy associated with it. This hierarchy represents all the spirits which are pertinent to your spiritual requirements for growth and spiritual evolution.

Adepts, through their spiritual alignment, will invoke the Qabbalistic God-form and the associated archangel. They may also identify the Elemental Godhead and proceed to invoke the associated super archangels. Yet the process of invocation and evocation principally concerns itself with the Qabbalistic World of Yetzirah and the astral Zodiac, wherein reside the Angelic Ruling Spirits of the thirty-six decanates who possess specific qualities and who control various servitors that are the expressions of their power and authority. It is to these spirits that the process of invocation is most efficacious, and from this population adepts may choose one or more for their magickal workings. The spirit that is invoked becomes part of their personal spiritual process and therefore great care must be exercised in the selecting of a spirit for invocation and evocation.

One other method of selecting the angel of the decan is the Tarot - since the thirty-six decans are analogous to the thirty-six naib or pip cards of the Lesser Arcana (2 - 10 of each of the four suits). A re-occurring card of this class that constantly appears in a Tarot reading may be an indication that an invocation of that associated angel of the decan would be appropriate. You can also pick one of the these Tarot cards as indicative of the issues that you face and start from that point. For instance, if the affairs of love was an over-riding issue in your life, then the angel of the decan associated with the Two of Cups would be an excellent choice to assist you in resolving those issues. There are thirty-six different cards in the section of the Tarot, and each represents issues or challenges that affect the life of a human being, and these are a perfect way of categorizing life experiences and determining a supernatural remedy for them.

I hope this little section has given you some insights as to the nature of a spirit, it’s functionality and its domain or residence. Having a good definition of spirits greatly aids the ritual or ceremonial magician who seeks to either invoke or evoke them.

5 comments:

A very nice write up indeed. I am curious as to what you would say to the definition of a demon being that spirit which was created in order to create the appearance of duality and the instill in us the desire to pull further from the Divine? Such as saying that they are the husk that covers the angel from our sight. We take the husk to be the actuality, and are lead away from the Divine for the husk is a lie in regards to the true nature.

@Phoenix: The reference to the document "Treatise on Angel MagicK" is an unpublished article that will be part of a future book - "Art of Ritual Evocation." I believe that you are referring to a book published by Adam McLean. So, to answer your question, no - I am not the one.

@Hypnovatos - I don't see daemons as being husks or as angelic masks. Interesting theory, though.

Frater Barrabas, which books did you write? I can't find them on your blog anywhere - maybe i'm just not looking in the correct places.Your blog is very informative I'd like to take a look at your books to add to my collection.Phoenix.